مصطفایی کو که جسمش جان بود ** تا که رحمن علم‌القرآن بود
Where is a Mustafá (Mohammed) whose body is spirit, so that the Merciful (God) should teach (him) the Qur’án?
اهل تن را جمله علم بالقلم ** واسطه افراشت در بذل کرم
For all those who are attached to the body He (God), in profusion of bounty, raised (the banner of) “He taught by the pen” as the means (of acquiring knowledge).
هر حریصی هست محروم ای پسر ** چون حریصان تگ مرو آهسته‌تر595
O son, every greedy person is deprived (of spiritual blessings): do not thou run like the greedy, (go) more slowly.
اندر آن ره رنجها دیدند و تاب ** چون عذاب مرغ خاکی در عذاب
On that journey they (the townsman's party) suffered pains and anguish like the torment of a land-bird in fresh water.
سیر گشته از ده و از روستا ** وز شکرریز چنان نا اوستا
They became sick of the village and the country and of the sugared expressions of such an uninstructed boor.
رسیدن خواجه و قومش به ده و نادیده و ناشناخته آوردن روستایی ایشان را
How the Khwája and his kinsfolk arrived at the village, and how the countryman pretended not to see or recognise them:
بعد ماهی چون رسیدند آن طرف ** بی‌نوا ایشان ستوران بی علف
When, after a month, they arrived in that quarter, themselves without provisions and their beasts without fodder,
روستایی بین که از بدنیتی ** می‌کند بعد اللتیا والتی
See how the countryman, from evil intent, still inflicts (on them) calamities small and great,
روی پنهان می‌کند زیشان بروز ** تا سوی باغش بنگشایند پوز600
And keeps his face hidden from them by day, lest they should open their mouths in the direction of his orchard.
آنچنان رو که همه رزق و شرست ** از مسلمانان نهان اولیترست
’Tis better that a face like that, which is wholly (composed of) hypocrisy and malice, should be hidden from Moslems.
رویها باشد که دیوان چون مگس ** بر سرش بنشسته باشند چون حرس
There are faces on which demons are settled like gnats, as (though they were) guardsmen.
چون ببینی روی او در تو فتند ** یا مبین آن رو چو دیدی خوش مخند
When you behold his (such a one's) face, they (the demons) fall upon you: either do not behold that face, (or) when you have beheld (it), do not laugh pleasantly.
در چنان روی خبیث عاصیه ** گفت یزدان نسفعن بالناصیه
Concerning such a wicked, sinful face God hath said, “Verily, We will drag (him) by the forelock.”
چون بپرسیدند و خانه‌ش یافتند ** همچو خویشان سوی در بشتافتند605
When they (the townsman's party) had made enquiry and found his (the countryman's) house, they hurried like kinsfolk to the door.
در فرو بستند اهل خانه‌اش ** خواجه شد زین کژروی دیوانه‌وش
(Thereupon) the people in his house bolted the door. At this perverseness, the Khwája became mad-like,
لیک هنگام درشتی هم نبود ** چون در افتادی بچه تیزی چه سود
But indeed it was no time for asperity: when you have fallen into the pit, what is the use of being enraged?
بر درش ماندند ایشان پنج روز ** شب بسرما روز خود خورشیدسوز
Five days they remained at his door: (they passed) the night in the cold, the day itself in the blaze of the sun.
نه ز غفلت بود ماندن نه خری ** بلک بود از اضطرار و بی‌خری
Their remaining (there) was not from heedlessness or asininity; nay, it was from necessity and want of an ass.
با لیمان بسته نیکان ز اضطرار ** شیر مرداری خورد از جوع زار610
From necessity, the good are (often) bound to the vile: from sore hunger the lion will eat a putrid carcase.
او همی‌دیدش همی‌کردش سلام ** که فلانم من مرا اینست نام
He (the townsman) would see him (the countryman) and salute him, saying, “I am so-and-so, this is my name.”
گفت باشد من چه دانم تو کیی ** یا پلیدی یا قرین پاکیی
“Maybe,” he said; “how should I know who thou art, whether thou art a dirty fellow or an honest gentleman?”
گفت این دم با قیامت شد شبیه ** تا برادر شد یفر من اخیه
“This moment,” said he, “resembles the Resurrection, since a brother has come to flee from his brother.”
شرح می‌کردش که من آنم که تو ** لوتها خوردی ز خوان من دوتو
He would explain to him (the countryman), saying, “I am he from whose table thou didst eat viands manifold.
آن فلان روزت خریدم آن متاع ** کل سر جاوز الاثنین شاع615
On such and such a day I bought that merchandise for thee: every secret that goes beyond the two (who share it) is published (to all).
سر مهر ما شنیدستند خلق ** شرم دارد رو چو نعمت خورد حلق
The people heard the secret of our affection; (as a rule) when the gullet has received bounty, the face hath (signs of) bashfulness.”
او همی‌گفتش چه گویی ترهات ** نه ترا دانم نه نام تو نه جات
He (the countryman) would say to him, “Why dost thou talk nonsense? I know neither thee nor thy name nor thy dwelling-place.”
پنجمین شب ابر و بارانی گرفت ** کاسمان از بارشش دارد شگفت
On the fifth night there began such a (storm of) cloud and rain that the sky might (well) be astonished at its raining.
چون رسید آن کارد اندر استخوان ** حلقه زد خواجه که مهتر را بخوان
When the knife reached the bone, the Khwája knocked at the door, crying, “Call the master!”
چون بصد الحاح آمد سوی در ** گفت آخر چیست ای جان پدر620
When (at last), in response to a hundred urgent entreaties, he came to the door, he said, “Why, what is it, my dear sir?”
گفت من آن حقها بگذاشتم ** ترک کردم آنچ می‌پنداشتم
He replied, “I abandon those claims (to thy gratitude), I renounce that (recompense) which I was fancying.
پنج‌ساله رنج دیدم پنج روز ** جان مسکینم درین گرما و سوز
I have suffered five years' pain: five days my miserable soul (hath been) amidst this heat and blaze.”
یک جفا از خویش و از یار و تبار ** در گرانی هست چون سیصد هزار
One injustice from kindred and friends and family is in heaviness as three hundred thousand,
زانک دل ننهاد بر جور و جفاش ** جانش خوگر بود با لطف و وفاش
Because he (the sufferer) did not set his mind on (anticipate) his (the friend's) cruelty and injustice: his soul was accustomed to kindness and faithfulness from him.
هرچه بر مردم بلا و شدتست ** این یقین دان کز خلاف عادتست625
Whatsoever is tribulation and sore grief to men, know for sure that this is in consequence of its being contrary to habit.
گفت ای خورشید مهرت در زوال ** گر تو خونم ریختی کردم حلال
He (the townsman) said (further), “O thou the sun of whose love is in decline, if thou hast shed my blood, I acquit thee.
امشب باران به ما ده گوشه‌ای ** تا بیابی در قیامت توشه‌ای
On this night of rain give us a nook (to shelter in), so that at the Resurrection thou mayst obtain a viaticum (reward for the good work).”
گفت یک گوشه‌ست آن باغبان ** هست اینجا گرگ را او پاسبان
“There is a nook,” he replied, “belonging to the keeper of the vineyard: he keeps watch there against the wolf,
در کفش تیر و کمان از بهر گرگ ** تا زند گر آید آن گرگ سترگ
(With) bow and arrow in his hand on account of the wolf, so that he may shoot if the fierce wolf should come.
گر تو آن خدمت کنی جا آن تست ** ورنه جای دیگری فرمای جست630
If thou wilt do that service, the place is thine; and if not, have the kindness to seek another place.”
گفت صد خدمت کنم تو جای ده ** آن کمان و تیر در کفم بنه
He said, “I will do a hundred services, (only) give thou the place, and put that bow and arrow in my hand.
من نخسپم حارسی رز کنم ** گر بر آرد گرگ سر تیرش زنم
I will not sleep, I will guard the vines; if the wolf raise his head, I will shoot the arrow at him.
بهر حق مگذارم امشب ای دودل ** آب باران بر سر و در زیر گل
For God's sake do not leave me to-night, O double-hearted (hypocrite), (with) the rain-water overhead and the mud underneath!”
گوشه‌ای خالی شد و او با عیال ** رفت آنجا جای تنگ و بی مجال
A nook was cleared, and he with his family went thither: (’twas) a narrow place and without room to turn.
چون ملخ بر همدگر گشته سوار ** از نهیب سیل اندر کنج غار635
Mounted upon one another, like locusts, (and crowded) from terror of the flood into the corner of the cavern,
شب همه شب جمله گویان ای خدا ** این سزای ما سزای ما سزا
During the night, the whole night, they all (were) crying, “O God, this serves us right, serves us right, serves us right.”
این سزای آنک شد یار خسان ** یا کسی کرداز برای ناکسان
This is what is deserved by him that consorted with the vile, or showed worthiness for the sake of the unworthy.
این سزای آنک اندر طمع خام ** ترک گوید خدمت خاک کرام
This is what is deserved by him that in vain desire gives up paying homage to the dust of the noble.
خاک پاکان لیسی و دیوارشان ** بهتر از عام و رز و گلزارشان
That you lick the dust and the wall of the pure (elect) is better (for you) than the vulgar and their vines and rose-gardens.
بنده‌ی یک مرد روشن‌دل شوی ** به که بر فرق سر شاهان روی640
That you become a slave to a man of enlightened heart is better (for you) than that you should walk upon the crown of the head of kings.
از ملوک خاک جز بانگ دهل ** تو نخواهی یافت ای پیک سبل
From the kings of earth you will get nothing but the (empty) noise of a drum, O courier of (many) roads.
شهریان خود ره‌زنان نسبت بروح ** روستایی کیست گیج و بی فتوح
Even the townsmen are brigands in comparison with the Spirit. Who is the countryman? The fool that is without spiritual gifts.